English
Just as the fear of the body, etc., upon seeing the difference in the path, is the cause of hatred, etc., in the mind upon awakening, so too, the mind endowed with virtuous actions, etc., in this life is the cause of attachment, etc., in the mind that dwells in the body of the next world, and therefore, the power of habituation from previous lives causes attachment, etc., to arise in this world. Therefore, in the beginningless stream of mind, since birth and death, etc., are transmitted from one to another, habituation is established, and all qualities such as wisdom and taming the mind come from habituation. Therefore, omniscience is possible. Here, someone argues: If the difference lies in habituation, like jumping and the temperature of water, is it not beyond nature? Thus it is said. Even so, although it changes and although one is habituated in birth after birth, even so, wisdom, etc., which have reached the ultimate limit, will not become excellent, because one sees the distinct differences, like jumping and hot springs. Therefore, even if habituation has distinct differences, one will not experience all that is beyond nature. If one says this, here is the answer: Even if it is done that way, if it depends on effort, and becomes an unstable dependent, the difference itself will not increase, because nature is not like that. Because the achievers who have the ability, for the later differences, because they have no ability, and because they are not a constant place of reliance. The meaning of this passage is that the difference, that is, the state of not having reached the ultimate limit, is not fixed. Just like jumping, habituation is also like that. If again, later, one's own existence depends on effort, just as the jumping produced by effort again depends on effort, and other unstable dependents are like hot springs. If this is the case, the difference in wisdom will also not reach the ultimate limit, just as the state of not having reached the ultimate limit again depends on effort, and depends on what is not dependent. The qualities of the mind, such as compassion, are a stable reliance.
Chinese
是故，以及不需再次努力之故，故成究竟。再次，凡是需要努力的，那就不會成為自性，因此這個理由是具有差別的。凡是依賴穩固的，並且是自性的，那就是具有究竟性的。譬如，對於具有潔淨和具有頭顱者而言，是不潔淨的。如果再次努力，為何跳躍不會成為究竟呢？跳躍等等，是為了成辦先前所開發的那些能夠利益的事物。對於後來的差別，跳躍不會成為極致的究竟，因為沒有能力。水的依據也因為不是恆常存在的緣故。即使努力，水的熱的自性，以及跳躍各自的決定也不會增長嗎？因此，即使差別增長，因為不是自性，在任何時候，開發不依賴再次努力，其他的努力會成為差別的作者。意思是說，凡是依賴再次努力的差別，如果增長，那麼跳躍等等也不會成為它的自性，因為是依賴其他因素的自性。自己的自性是指自己自然而然地進入的狀態。因此，跳躍等等的差別不是自性，所以即使增長也不是卓越的增長，這是剩餘的部分。在任何時候，一旦開發的心之功德，如慈愛等等，不依賴努力而自己存在的時候，其他的努力就不會成為安住在慈悲等等之上的差別的作者。即使如此轉變，慈悲等等還是依賴再次努力，而不是自然而然地進入，譬如跳躍依賴再次努力一樣。這裡說道：心中慈等習氣生，自之任運轉變故，如火木等諸物及，水銀黃金等亦然。譬如，火所造成的木頭的差別，如燃燒等等的特徵，不需再次努力而自己自然而然地進入，以及鍛鍊水銀，以及抓住
English
Therefore, and because there is no need for further effort, it becomes ultimate. Again, whatever requires effort does not become its own nature, therefore this reason is with distinction. Whatever relies on stability and is its own nature is ultimate. For example, for those with cleanliness and those with skulls, it is unclean. If there is further effort, why doesn't jumping become ultimate? Jumping and so on are to accomplish those things that were previously developed that are able to benefit. For the later distinctions, jumping does not become the ultimate ultimate because there is no ability. The basis of water is also not permanent. Even with effort, doesn't the nature of the heat of water and the determination of each jump increase? Therefore, even if the distinction increases, because it is not its own nature, at any time, development does not rely on further effort, other efforts will become the author of the distinction. It means that whatever distinction relies on further effort, if it increases, then jumping and so on will not become its own nature, because it is the nature of relying on other factors. One's own nature refers to the state of entering naturally. Therefore, the distinction of jumping and so on is not its own nature, so even if it increases, it is not an excellent increase, this is the remaining part. At any time, once the qualities of the mind that have been developed, such as love and so on, exist on their own without relying on effort, other efforts will not become the author of the distinction that dwells on compassion and so on. Even if it changes like that, compassion and so on still rely on further effort, and do not enter naturally, just as jumping relies on further effort. Here it says: Compassion and other habits arise in the mind, Because of the transformation of one's own spontaneous activity, Like fire, wood, and other things, And mercury, gold, and so on. For example, the distinction of wood caused by fire, such as the characteristics of burning and so on, enters naturally without the need for further effort, and the refining of mercury, and grasping
Chinese
具备生起之自性的，以及像冶炼黄金等，如同再次努力一样，同样，从先前的心相续串习所生的慈悲等，也只是从自性而生起，而不是具有退转之分。那些认为慈爱是自发产生的。然而，如果说慈爱等不像温泉一样，不是自性的显现，因此不会达到极致。回答说：因此，它们具有功德。那会变成自性生起。从那以后，后来的努力，会特别地增进。意思是说，因为自发产生，所以慈爱等那些生起的功德，如轻微的动摇等，会变成自性。从先前努力生起慈爱开始，后来的努力，后来的串习，会特别地增进，因此，慈爱等不是没有穷尽的自性。慈爱等，不是依赖于回报利益吗？仅仅是习惯先行的缘故。是为了遣除损害的嗔恨等，因为先前串习的慈悲是由其他努力所显示的缘故。因为慈爱等智慧，从同类种子先前，具有增长，如果它们有串习，为何安住？意思是说：因为从同类等增进的种子，先前的慈爱等串习，增长，也就是达到极致，存在于慈爱等智慧中，因此，如果它们有串习，为何安住，也就是不会安住。此处的意图是：慈爱等本身是从慈爱等串习中产生的，而不是依赖于回报利益等。即使如此，忆念和听闻也会引发慈爱等，因为慈爱等作为田地的相续，不会因为新出现的有害众生而减少慈爱。因此，对于具有串习的心来说，为何慈爱等会减少？跳跃的也极度串习
English
Having the characteristic of arising, and like refining gold, etc., just as with renewed effort, similarly, compassion, etc., arising from the habituation of previous minds, also arise only from their own nature, and are not of a nature that can regress. Those who say that love arises spontaneously. However, if it is said that love, etc., like hot springs, are not manifestations of their own nature, therefore they will not reach the ultimate. The answer is: Therefore, they have merit. That will become a natural occurrence. From then on, later efforts will especially increase. It means that because it arises spontaneously, the merits that arise from love, etc., such as slight wavering, etc., will become nature. Starting from the previous effort to generate love, later efforts, later habituation, will especially increase, therefore, love, etc., are not without the nature of exhaustion. Are love, etc., not dependent on returning benefits? It is only because of prior habituation. It is to dispel harmful hatred, etc., because the previously habituated compassion is shown by other efforts. Because love, etc., wisdom, from the same kind of seed, has growth, if they have habituation, why abide? It means: Because from the same kind of seed that increases, the previous habituation of love, etc., increases, that is, reaches the ultimate, exists in love, etc., wisdom, therefore, if they have habituation, why abide, that is, will not abide. The intention here is: Love, etc., itself arises from the habituation of love, etc., and is not dependent on returning benefits, etc. Even so, remembrance and hearing will also trigger love, etc., because the continuum of love, etc., as a field, will not reduce love because of newly appearing harmful beings. Therefore, for a mind with habituation, why would love, etc., decrease? Jumping is also extremely habituated.
Chinese
难道不是有达到圆满的因吗？那么，那也像智慧等一样变成达到圆满了吗？回答说：就像这样，不是从跳跃本身产生跳跃，而是因为那是力量和努力的。能力确定的缘故。是跳跃确定的自性。就像慈悲等从相似的种类产生爱等一样。不是从跳跃本身产生跳跃，而是从力量和努力中产生跳跃。 就像这样，即使跳跃得很好，如果没有力量和努力，也不能跳跃。因此，跳跃的因，力量和努力，因为能力是确定的，所以跳跃也是存在的，是确定的自性。难道不是从具有跳跃对象的习惯本身产生跳跃吗？否则，因为力量和努力是先前就有的，所以会变成最初就跳跃了。然而，力量本身先前没有，而是从习惯本身成就力量的缘故。如果先前没有跳跃，那么，即使产生了自己种类的跳跃，也不会变成跳跃达到圆满，就像慈悲等也不会达到圆满一样。在这里回答说：像后来一样，最初。不是跳跃，身体是因为没有能力。如果逐渐消除努力不能做到的，那就是确定自己的力量。这段话的意思是：不是从习惯产生力量，而是即使有了力量，也被疾病等摧毁而不能跳跃。因此，那个人因为疾病等使身体没有能力，所以不能跳跃，后来就像习惯一样跳跃。然而，通过摄取营养和接近结合而变得有力量，即使那样，通过摄取营养不能做到确定，力量也一定会确定。就像人和猴子同样跳跃，但跳跃并不相同。因此，即使有习惯，也仅仅依赖于体力和种姓的力量才产生跳跃。不是仅仅依赖于习惯。慈悲等
English
Isn't there a cause for reaching perfection? So, will that also become perfected like wisdom, etc.? Answer: Like this, jumping does not arise from jumping itself, but because it is the power and effort. Because the ability is certain. It is the nature of certain jumping. Just as compassion, etc., arises from similar kinds, such as love, etc. Jumping does not arise from jumping itself, but from strength and effort. Like this, even if jumping is done well, without strength and effort, one cannot jump. Therefore, the cause of jumping, strength and effort, because the ability is certain, so jumping also exists, it is the nature of certainty. Doesn't jumping arise from the habit of having a jumping object? Otherwise, because strength and effort existed before, it would become jumping from the beginning. However, strength itself did not exist before, but because strength is achieved from habit itself. If there was no jumping before, then, even if it produces jumping of its own kind, it will not become jumping reaching perfection, just as compassion, etc., will not reach perfection. Here it is answered: Like later, at first. Not jumping, the body is because it has no ability. If gradually eliminating the effort that cannot be done, then it is certain of one's own strength. The meaning of this passage is: strength does not arise from habit, but even if there is strength, it is destroyed by diseases, etc., and one cannot jump. Therefore, that person cannot jump because diseases, etc., make the body unable, and later jumps like habit. However, becoming strong through taking nutrients and close combination, even so, through taking nutrients, it cannot be done for sure, and strength will definitely be certain. Just as humans and monkeys jump the same, but jumping is not the same. Therefore, even if there is habit, jumping only depends on physical strength and the strength of the race. It does not only depend on habit. Compassion, etc.
Chinese
那些部分完全取决于各自的习性。如果像这样，仅仅依赖于先前各自种姓的习气而产生慈爱等等，那么轮回也将是无始无终的，因此慈爱等等的自性将变得卓越。因为不是所有人都具有慈悲心。如果说慈悲不是由各自种姓的本性产生的，那么，这里说到：慈爱源于自身种子，如果自身种子具有生发性，且不受相违品损害，那么心将获得那些特质。如果慈爱源于自身种子，即慈悲的习性增长所产生的，那么存在于任何事物中的慈爱都是无始的，因此它不会成为慈爱的自性，因为它会被自身相续中产生的嗔恨等所损害。如果又说，由自身种子产生的相违品，如嗔恨等没有损害，并且慈悲的习性持续不断，那么，在那个时候，如果通过不断地串习，能够阻断嗔恨等，那么所要证悟的心将持续不断，它的自性将变得卓越，那么这些承诺都是合理的。就像这样，先前的串习，慈爱和无贪等，其他的心之法性，是具有扰动性的根本。对于慈爱的串习，先前的串习是使慈爱等后续的心之法性显现的因的根本，但不是产生的原因，因为慈爱等的成就仅仅是由具有扰动性的串习所致，而不是产生，因为它们早已存在。因此，为了表明慈爱的自性，即不求自身利益，并承诺利益他人，仅仅源于串习，所以说了：串习之后具有慈爱自性，如同不净贪着和无贪着一样。总是想要串习慈爱，因此从卓越的串习中产生慈爱的自性。例如，有些人通过串习出生的行为而产生不净之物，并且变成了没有被相违品损害的不净之物的自性。就像这样，如果不存在不净之物，那么就会被亲近。